Four, hundred year ago, that is the year 1604 A.D Miguel de Cervantes of Spain attained the opportunity of publishing the first part of his legendary work, Don Quixote, a book that attained the tag of the first novel of the world. In the year 1351 (Iranian calender) an Iranian writer, Iraj Pezeshkzad contributed to the market the much controversial work Uncle Napoleon, a work, welcomed by the reading public, which attained further fame when converted into a television serial. The literary type of both works is facetious and both follow the technique of satire which is subsequeuthy the strength of both works. However, what holds the interest of readers is the affinity between the two works which is apparenthy also the discussion in this paper. Two problematic heroes fall prey to an abstract idealism and simultaneously are in quest of their past which they wish to keep alive. However, their social and historical environnent will not allow them to keep this past alive. Not being able to escape, both eventually drown in unhopefulness and despair.

The main purpose of this research is to study “uncle Pourang program” effectiveness on children education in parents' viewpoint in Tehran. The method of this survey is applied- oriented and data collection method is descriptive. The population of this research is all elementary school students' parents in Tehran district 6. Cochran formula indicated that the sample of this study is about 400 families living in this district. The research findings showed that majority of parents consider this program as instructive one and believe that its content is in accordance with their training procedures. Many of parents also emphasized on watching TV useful programs with their children would be fruitful. The positive result of applying show, poem and music as well as ethnic accents in this program are other subjects that parents have pointed out.

Richard Wright's introductory essay to his collection of short stories Uncle Tom's Children describes hidden forms of resistance against Jim Crowism and Uncle Tomism. The essay entitled The Ethics of Living Jim Crow: An Autobiographical Sketch relates Wright's daily confrontations with Jim Crowism with a particular emphasis on his evasive actions, and his covert activities, such as silence, playing the role of the Monkey trickster in the library, lying consistently to whites if this act did not question his life and "sly civility," to fight the humiliation imposed by Jim Crow laws and customs back. In the short stories, however, he focuses on more open forms of defying Jim Crowism, especially the resort to physical violence. In all the stories of the collection of Uncle Tom's Children and in its introductory essay, whites are the originators of the violence, however, blacks are not always portrayed as entirely innocent. The essay is divided into nine "lessons". For the purpose of this paper, I limit my study of the introductory essay to four of Wright's so called Jim Crow "lessons," selecting two examples from the beginning of the essay and two examples from the end to show what Wright meant by "covert tactics" and how he used them in his day-today life. Towards the end of the essay, I conclude, Wright increases his attacks on Uncle Tomism either by criticizing the submissive reactions of his family and black folks or by refusing to be meek and loyal to whites. When he was seriously threatened, though, he had no choice but to play the role of an Uncle Tom.

Bachtiar Ali’s novel, My Uncle Jamshid Khan: Whom the Wind Was Always Taking, is one of the prominent novels in Kurdish literature that narrates the turbulent social life of the Kurdish nation in Iraqi Kurdistan. Using Fairclough’s critical discourse analysis, which examines the text at three levels of description, interpretation, and explanation, to the ideologies inside and outside the novel and the type of encounter the novel has with them in the social and political context of Iraqi Kurdistan since the 80s and 90s has been paid. The findings indicate that by using magical realism in this novel, the author shows a good way to protest the existing situation and the increasing prevalence of problems and sufferings of the society, and shows his confusion from this situation in the form of imagination and reality., the author tries to criticize the dominant ideologies of this era such as Baathist fascism, the dominance of communist ideas, the imposed war between Iran and Iraq, civil wars between Kurdish parties and extremism. Islam has emerged as a phenomena such as the dominance of the media and the press in the social and political environment, as well as the problem of immigration and refugees. The main theme of the novel is a critique of the current situation and the ruling ideologies in these two decades of Iraqi Kurdistan, as well as expressing the confusion of the Kurdish nation and subject.

This study investigates the origins of rural drama in Iran and presents a comparative study with pastoral drama. Pastoral drama is a subgenre of rural drama. In Pastoral drama, the emphasis is on dramatic effects such as spectacle, music, and sentimental characters. The focus of rural drama is on the social and human aspects which often could be found in rural sociological studies. This kind of approach in western drama is very modern and new. Its origin goes back to 1850s with Turgenev's A Month in Country, a movement which was followed by Chekhov's Uncle Vaniya and three other plays, namely The Cherry Orchard, Three sisters, and The Seagull. All the events of these plays happen in Russian rural atmosphere depicting the change in the life and everyday experiences of rural people. Among the four plays of Chekhov Uncle Vaniya is a unique rural drama that later becomes a model for other playwrightsall around the world especially Iranian playwright, Akbar Radi. Radiunder the influence of Chekhov's rural drama has written two rural Iranian plays, namely Marg dar payiz [death in autumn] and Dar meh bekhan [sing in fog]. These plays represent the most fascinating aspects of Iranian rural life. This experience also has influenced other branches of art such as poetry, fiction, and cinema. The process resulted in the improvement of the Iranian humanistic drama.

Extended Abstract:1. Introduction:This study investigates the relationship between culture and translation. The concept of Culture Repertoire advocated by Even-Zohar was used as the framework of the study, and the English translation of the Persian novel My Uncle Napoleon was selected as the case study. This novel as the corpus under investigation contains over 230,000 words in 462 pages. Given the focus and attention the book has received, it is an appropriate case for investigating the Iranian culture as it is obviously rich with symbols representing the local culture. The theoretical framework elaborates on the root and the origin of Culture Repertoire by drawing on the Jacobsen’s linguistic model. In addition, the concept of Culture Repertoire as a part of Even-Zohar’ cultural conception is delineated with examples and clarifying explanations.

Bakhtin, first in Problems of Dostoevsky's Poetics then in François Rabelais and popular culture in the Middle Ages and the Renaissance refers to Don Quixote as a great example of carnival laughter. Carnival for him means the reversal of laws and traditions. Burlesque trick that allows this laughter to emerge. The author while mocking the traditions also falls into the literary tradition. He turns the eloquent style into a ridiculous one. Pezeshkzad works in the novel In My Uncle Napoleon relying on Burlesque's abilities to make carnival laughter. This results in a novel in which through inversion, the effects of traditions and beliefs become the subject of laughter. In Iran using burlesque to create traditional laughter is old. The resemblance between Don Qiuxote and My Uncle Napoleon should not be seen only from the point of view of sociological critique, but attributed to a tradition that has a long history in Iran. That is where the glorious and serious aspect of literature and beliefs is ridiculed.

The heir is divided into relative and causal. The relative heir has three classes ,which despite even a person from the previous class, none of the people of the next class inherit. In each class, people with a closer degree and less mediation deprive people with more mediation to the dead of inheritance. Imami jurists believe that if the heir of the deceased is an Abi uncle and an Abuini cousin, the inheritance goes to the Abuini cousin and the Abi uncle is deprived of the inheritance. Some consider it according to the rule and because an Abuini cousin is closer to the dead, and some consider it against the rule and for a special reason. In this article, the evidences mentioned on this saying are examined and proved that this ruling is against the rule and it is possible to inherit the Abi uncle despite the abuini cousin; the suspicion of the connection between this ruling and the issue of the heredity of the caliphate is then answered.

There have been various studies regarding the concept of intelligentsia in Arabic literature. The present study tries to present the Iranian and Iraqi intelligentsia through the comparative study of two novels; namely: My Dear Uncle Napoleon by the Iranian novelist Iraj Pezeshkzad, and Papa Sartre by the Iraqi novelist Ali Badr. The focus here is on the definition of intelligentsia as a concept different from the thinker, by which we mean the classical intellectualism which some intellectuals claim to possess, but in fact, they don't. Then the study proceeds to determine the common cultural grounds between the two countries to give an image of the Iranian and Iraqi societies in an era ruled by the so-called “ Fokolism” in Iran and the “ Effendiyya” (wearing customs) in Arabic. The present study applies the American approach to find the common literary grounds between the two novels and tries to focus on different themes respecting the concept of intelligentsia based on each novelist's view about intellectuals. The study also investigates different issues, which, one way or another, are connected with the intelligentsia of the countries. Among these issues are the sense of alienation, both from oneself and one's family; reality versus illusion; the shallow intellectualism and intelligentsia; and Sanchoism, a term coined by the writer to signify characteristics similar to those of Don Quixote's Sancho Panza. Meanwhile, the study will shed lights on the concepts of the intellectuals and the thinker to draw a picture of the intellectualism in Iran and Iraq by suggesting examples from both novels and analyzing them. The examples focus mainly on the alienated intellectuals who live in their ivory tower and claim their superiority over the rest of the society. Finally, the study tries to show that both novelists want to draw a picture of the cultural aura which was in vogue in the 50s and the 60s to better understand the intelligentsia of Iran and Iraq.